22nd of the 12th month 2014/2015
Shabbat Shalom all,
Tehillah/Psalm 89:1 “I sing of the loving-commitment of יהוה forever; with my mouth I make known Your trustworthiness to all generations.”
Singing and making music to our great and Mighty Elohim is a great gift and privilege. It is also an expected requirement of a true set-apart believer of the Most High as we are to be steadfast in being faithful ambassadors of His coming reign, making known His trustworthiness to all. Singing, praising, joyful and completely committed ambassadors is what we are called to be – how are you doing in this regard? Has it been difficult to sing of the loving-commitment of יהוה? Have you found it difficult to relate His trustworthiness to all? Tonight I want us to be encouraged to be faithful singing, praising and committed worshippers of our Great Master and Elohim, and to do that I want us to go through a great and wonderful Tehillah that teaches us some very valuable nuggets of Truth in regards to the singing of יהוה’s loving commitment.
In a message tonight called, “SINGING AND LIVING THE SONG OF COMMITMENT?”, let us be reminded and strengthened to praise as we should, as we go through a Song of Dawiḏ. Please turn with me to Tehillah/Psalm 101 (Read).
This is considered by some as a ‘Royal Psalm’ and in many ways reflects the vows of a king in declaring his steadfast commitment to the Great and Mighty Elohim whose loving-commitment and righteousness is forever!
The title of this Tehillah/Psalm 29 is ‘A Psalm of Dawiḏ’ and in Hebrew it is: מִזְמוֹר לְדָוִד – ‘miz’mor l’Dawiḏ’
The name of Dawiḏ – דָּוִד – Strong’s H1732 means, ‘beloved’ and the term used for ‘psalm’ is מִזְמוֹר miz’mor – Strong’s H4210 meaning, ‘melody’ and it comes from the primitive root זָמַר zamar – Strong’s H2167 meaning, ‘to make music (in praise of Elohim), sing praises’ and therefore could literally be rendered as, ‘a melody of the Beloved’.
This Tehillah is a powerful melody of the great commitment that is declared by this beloved king, which teaches us a great deal about how we are to be singing and living unto our Beloved King, as we too are to echo these words of commitment and praise, as a faithful and beloved bride of the Lovingly-committed Elohim and King.
This is a song of commitment sung by the king, and many believe that this was a “mizmor” that would be sung by the king who was on the throne, in celebration of his position as king before an almighty Elohim.
This song is a celebration and praise of יהוה, along with a clear and very bold confession of commitment. This Psalm gives us some very clear guidelines for life, especially as we do our utmost to remain steadfast and stay in our Master and Elohim, יהושע Messiah! This song of praise and confession of commitment expresses what the beloved will do and what the beloved will not do – a song that should resonate in our hearts and be upon our lips and lived out as a continual ‘life song’, so to speak, of complete commitment to our Great King.
This is not only a ‘melody’ of praise, but is also as psalm of practice as one gives a verbal commitment to being steadfast in obedience. Just as Ya’aqoḇ teaches us that faith/belief without works is dead, so too we are able to recognise from this wonderful Psalm of Dawiḏ the clear message that teaches us the following: PRAISE WITHOUT PRACTICE IS DEAD!!!
Did you hear me? Praise without practice is dead!!! Practice follows praise, or so it should! Sadly we find that there are many that offer up a form of praise from their lips while their hearts are far from Elohim, and are simply rendering a ‘dead praise’. What we need to recognise, as faithful servants of the Most High, is that we are to ‘PRACTICE WHAT WE PRAISE’, so to speak!
Our perfect King is coming soon and this Tehillah will certainly be completely fulfilled when he does, as we take note that no wicked deceiver or liar will dwell in His House! While we wait for His return we, as faithful ambassadors, can boldly sing and live this clear song of commitment here and now and we sojourn in complete set-apartness without compromise!
This is a song of commitment to the Truth and Dawiḏ clearly expresses his greatest desire herein!
He declares that he will sing of the loving commitment and right-ruling of יהוה, and in verse 1 we see the word ‘sing’ being used twice. The Hebrew root word used for the first ‘sing’ is שִׁיר shir – Strong’s H7891 and simply means ‘sing’, but also carries the meaning, ‘to use one’s voice as an instrument to sing musical tones, rhythms, and often words’. Using our voice to sing to יהוה is an attribute of giving thanks or rather, that which should flow from giving thanks. So many people are too shy to sing, yet we should not worry what others may think of our voice, as we sing to the One who causes us to be – He loves to hear you sing! Singing to יהוה is a great implement or tool, not only for great celebration of His great loving-commitment, but as we know from Scripture, is a great tool for war!!! This word שִׁיר shir – Strong’s H7891 is identical to the primitive root word שׁוּר shur – Strong’s H7788 meaning, ‘to travel, journey, carriers’. One lexicon describes this word as ‘strolling singer’, and figuratively shows us how Dawiḏ would sing wherever he went! Praise could not be withheld from his lips, no matter who looked on! How about you?
The second ‘sing’ in this first verse is translated from the Hebrew root word זָמַר zamar – Strong’s H2167 meaning, ‘to make music (in praise of Elohim), sing praises’. This word carries with it the idea of ‘striking with the fingers’, and more properly meaning ‘to touch the strings or parts of a musical instrument’.
This praise goes further than just the voice, but carries the clear picture of making music or singing with the aid of instruments! In Tehillah/Psalms 149:3 we see ‘zamar’ being translated as ‘sing praises’, or in other translations as, ‘make melody’, and that is with tambourine and harp.
We may not all be able to ‘strike with the fingers’ of an instrument like Marcia, but we certainly can join as a family together in singing praises as she leads us with zamar singing, causing us to join together in making that joyful praise of song with instruments unto יהוה. And we can all certainly clap our hands, ‘striking our fingers’ collectively together and make music to Elohim! Dawiḏ sang wherever he went and put into practice that which he sang unto יהוה –how about you?
The first time שִׁיר shir – Strong’s H7891 is used in Scripture is in Shemoth/Exodus 15:1 when Mosheh and all Yisra’ĕl sang a rejoicing song of deliverance unto יהוה. What is worth taking note of here is that the first time we see singing being recorded in Scripture was after the blood of the innocent lamb was slain, applied to the door posts, and the called out nation passed through the waters and deliverance was accomplished – then they could sing! This is the clear reason that we are able to faithfully sing too, for we have been called out of darkness and immersed in our great Master and Elohim, יהושע Messiah, who is the Lamb who was slain and by His blood He has delivered us from bondage to sin, so that we should proclaim the praises of Him who called us out of darkness into His marvellous light!!!
Let me ask this – ‘Can you truly sing of His loving-commitment, or does sin still enslave you and drown out your voice and life of praise?’ Dawiḏ makes it very clear that he sings of the loving-commitment and right-ruling of יהוה! That is to say that Dawiḏ sings of the ḥesed and mishpat of יהוה. This speaks of both the mercy and judgement of יהוה.
What we take note of here is a confident confession of this beloved king declaring that he would sing to יהוה, no matter what! He would sing in good times, when he could easily be reminded of the great loving-commitment of יהוה, as well as in the ‘seemingly unpleasant times of discipline’ of יהוה. Can you sing in times of discipline? Can you still sing praise to יהוה when He is lovingly disciplining you through the clear right-rulings of His Word?
In Hebrew the word translated as ‘loving commitment’ is חֶסֶד ḥesed – Strong’s H2617 and means, ‘goodness, kindness, deeds of devotion, faithfulness’. Dawiḏ sings of the ḥesed – that is loving-commitment, and can also be expressed as the ‘Covenant love’ that binds us to our Master by His own Blood! יהוה is lovingly-committed and His loving commitment is forever!!!! That is certainly something great to sing about!!! He proved His love for us by shedding His own blood, in the flesh, for us – this should make you sing!
Dawiḏ also sings of right-ruling, which is the Hebrew word מִשְׁפָּט mishpat – Strong’s H4941 which means, ‘judgement, ordinance, regulations’, and comes from the word שָׁפַט shaphat – Strong’s H8199 meaning, ‘to judge, govern, rule, pronounce judgement, give law’.
Yeshayahu/Isaiah 33:22 “for יהוה is our Judge, יהוה is our Lawgiver, יהוה is our Sovereign, He saves us”
There is only One who gives us the Law by which we must live and by which we are governed and these judgements and right-rulings and regulations given by Him, we must do! Dawiḏ sings praise for the judgements, regulations and ordinances of יהוה, and in no ways scoffs at these as fools do! יהוה does not make mistakes and His Right-Rulings are RIGHT!
Ḥazon/Revelation 16:7 “And I heard another out of the altar saying, “Yes, יהוה Ěl Shaddai, true and righteous are Your judgments.”
Tehillah/Psalm 19:9 “The fear of יהוה is clean, standing forever; the right-rulings of יהוה are true, they are righteous altogether”
Our ability to faithfully sing to יהוה is based on His steadfastness and trustworthiness to His Covenants of promise and His judgements, His Torot and all His commands! To scoff at His Torah and commands renders any attempt at praise as a dead praise! What we take note of here in this psalm is that there is great life being proclaimed and lived out. The first word for ‘sing’ (שִׁיר shir) is written in the ‘qal’ tense which is the most frequently used verb pattern, while the second word for ‘sing’ (זָמַר zamar) is written in the ‘piel’ tense, which expresses an intensive and intentional action!!! What we see here is that Dawiḏ’s intensity to praise grows as he sings of the loving-commitment and judgement of יהוה.
The more he contemplates יהוה’s ḥesed and mishpat, the more intense his singing becomes!
He then proceeds to boldly sing with great intensity his confession or statement of commitment to יהוה, and starts off in verse 2 by basically saying that he would behave as he should, in accordance to the Torah of Elohim. He says that he will ‘act wisely’ in a perfect way! The Hebrew word translated as ‘act wisely’ is שָׂכַל saḵal – Strong’s H7919 which means, ‘to be prudent, act wisely, comprehend, consider, discern, give attention, wisely understand and prosper’. From this root verb we get the Hebrew word for ‘insight’ which is שֵׂכֶל seḵel – Strong’s H7922 which means, ‘insight, discretion, prudence, wisdom’. שָׂכַל saḵal – Strong’s H7919 speaks of being prudent, which is to be marked by wisdom and sound judgement. In other words it speaks of one being sober and alert and watchful, and this is what Dawiḏ is declaring here in his song of commitment. The Greek word used here in the LXX is συνίημι suniēmi – Strong’s G4920 which means, ‘to set together, figuratively: to understand, understood, gain insight’, and this word is used in:
Eph’siyim/Ephesians 5:17 “So then do not be foolish, but understand what the desire of יהוה is.”
True understanding comes in the ‘disciplined application’ or the ‘doing’ of what is heard and learnt at the Master’s feet! In other words ‘understanding comes in the doing of the Word’. When one scoffs at the Torah and commands then there will never be a proper understanding of the Word and the ability to act wisely will be non-existent!
Dawiḏ is declaring here his clear commitment to hearing, guarding and doing the Word of Elohim, and he will act wisely in a perfect way. The word translated as ‘perfect’ is תָּמִים tamiym – Strong’s H8549 meaning, ‘complete, whole, sound, perfect, without blemish, blameless’, and the Hebrew word for ‘way’ is דֶּרֶךְ dereḵ – Strong’s H1870 which means, ‘way, road, distance, journey’ and is from the word דָּרַךְ daraḵ – Strong’s H1869 which means, ‘to tread or march’; and so speaks of our walk, and every step that we take – and our ‘ways’ we are to commit to יהוה:
Tehillah/Psalm 37:5 “Commit your way to יהוה, and trust in Him, and He does it.”
As we stay in the Master and He stays in us, we are well equipped to walk even as He walked, as we meditate day and night on His Torah and guard to do all that He commands; and when we obey and walk according to His Word, our ways – that is our walk of obedient faith in the Master – please Him.
Dawiḏ is declaring his steadfast commitment to staying in the Master and Elohim of great loving-commitment!
When literally translated, he is basically saying, “I will have understanding in the way that is perfect” – There is only one perfect way, as we know also that Messiah tells us that He is the Way, the Truth and the Life, and to stay in Him and walk as He walked is to walk in the perfect way by hearing, guarding and doing of the commands of Elohim!
This is a statement of commitment to hear, guard and do, and not be a hearer only!!! He continues and states that he will walk with a perfect heart! We know that the Torah is to be in our hearts and mouths to do it, and Dawiḏ is declaring that he desires nothing else but the Torah and the Truth of Elohim in his heart so that he can be steadfast and sing and live the song of commitment! In the parable of the sower Messiah teaches us about the different soils upon which the seed falls, and what Dawiḏ is declaring here, in a manner of speaking, is a clear commitment to keep the soil of his heart good and free of weeds, thorns and the hard pressed way of the masses that compromise!
The Hebrew word used here for ‘perfect’ is תֹּם tom – Strong’s H8537 and carries the meaning of ‘completeness, prosperity, perfect integrity’. It is also translated in Scripture as ‘blamelessly’, and יהוה is a shield to those who walk blamelessly and keep the soil of their hearts good!
Mishlĕ/Proverbs 2:7 “And He treasures up stability for the straight, a shield to those walking blamelessly”
After declaring his intense love and of praise and commitment to a blameless walk, he asks יהוה, “When will you come?”.
Perhaps the intense love in his heart for the Elohim of steadfast loving-commitment and right-ruling that is to be praised causes the beloved to desire His Master to come quickly! In asking this urgent request for the Master to come, he declares his steadfast commitment while he faithfully waits! How about you? Do you find that you often grow impatient with the circumstances you find yourself in and lack the ability to remain steadfastly in love with our great King and fall away from walking completely in the integrity of His Word? Hear the second last verse of Scripture:
Ḥazon/Revelation 22:20 “He that bears witness of these matters says, “Yes, I am coming speedily.” Aměn. Yes, come, Master יהושע!”
He is coming speedily and He is not slow as some understand slowness! Can you faithfully bear witness of the matters of Elohim, and say ‘yes, come Master יהושע? Are you ready, steadfast and walking upright and blameless in a crooked world?
Dawiḏ was, and he makes it very clear that he would set no matter of Beliya’al before his eyes and that he hated those who fell away! Despite many falling away he makes it clear that their falling away would in no way affect his steadfastness, as their falling away would not cleave to him and cause him to join them in their apostasy? How about you? Does the compromise and falling away of others affect you and your walk of set-apartness? Or will you too remain lovingly-committed, especially when you see many falling away from the Truth, right before your eyes! The Hebrew word בְּלִיַּעַל beliya’al – Strong’s H1100 which means, ‘worthlessness, wicked, naughty, evil, unprofitable’.
Qorintiyim Bět/2 Corinthians 6:15 “And what agreement has Messiah with Beliya’al? Or what part does a believer have with an unbeliever?”
Sha’ul makes a clear distinction between that which serves and follows Messiah versus that which serves and follows Beliya’al. While this term can be an epithet for the devil, it is also used to describe a person who walks contrary to the Truth, and is therefore not a servant of the True Master, but is a servant to that which the devil presents as an a twisted alternative. True worshippers of Elohim worship in Spirit and Truth, and any deviation from walking according to the clear plumb-line of the Word, be it through compromise and lawlessness, renders one to be reckoned as a man/woman of beliya’al. We cannot serve two masters!
Mattithyahu/Matthew 6:24 “No one is able to serve two masters, for either he shall hate the one and love the other, or else he shall cleave to the one and despise the other. You are not able to serve Elohim and mammon.”
The word ‘mammon’ is of Aramaic origin, rendered in Greek as μαμωνᾶς mamōnas – Strong’s G3126 meaning, ‘wealth, riches, where it is personified and opposed to Elohim’.
As we hear the call to come out and be separate, we must recognise the urgency for total set-apartness, and not be found to be having any agreement with that which is beliya’al!
The Hebrew word בְּלִיַּעַל beliya’al – Strong’s H1100 comes from two words: 1) – בְּלִי beliy – Strong’s H1097 which means, ‘failure, wearing out, without, lack of, corruption’, which comes from the root word בָּלָה balah – Strong’s H1086 which means, ‘to fail, become old, wear out, decay, consume’; and 2) – יַעַל ya’al – Strong’s H3276 which means, ‘to confer or gain profit or benefit, avail, furnish, that which is profitable and good’.
As we can see from the two root words that בְּלִיַּעַל beliya’al comes from, the term ‘beliya’al’ can be better understood as, ‘failure to profit, failure to do what is best’, and ultimately marks one who ‘fails to follow יהוה’, by refusing to submit to walking wholeheartedly in His commands!
I am not going to go further into the details of Beliya’al, as I have spoken in depth on this before and encourage you to read the notes of the message I gave called, “HAVE NO AGREEMENT WITH BELIYA’AL”, which can be found on our site (Http://atfotc.com) under the ‘sermons 2014’ menu or by clicking on the following link:
In the rest of the Psalm Dawiḏ expresses some very clear and serious convictions that show us that by the time of this Psalm he was truly a completely set-apart believer, and to mix with anything that is or was compromised was not an option for him! He says that a perverse heart turns away from him and he does not know evil. What he is clearly stating here is his commitment to maintaining a perfect heart and letting no dysfunction enter into his life. Bold commitment indeed that he was singing here, and one that he most certainly lived out! The Hebrew word for ‘perverse’ is עִקֵּשׁ iqqesh – Strong’s H6141 which means, ‘twisted, distorted, perverted, crooked’, and to twist, distort or pervert the Truth is an abomination to Elohim! The Truth was in his heart and he was not going to let it be twisted or perverted by any means, for if he did he would not be considered as a child of Elohim!
Deḇarim/Deuteronomy 32:5 “A twisted and crooked generation has corrupted itself, their blemish, they are not His children.”
Mishlĕ/Proverbs 11:20 “The perverse of heart are an abomination to יהוה, But the perfect in the Way are His delight.”
There was no way that Dawiḏ wanted to be an abomination in the eyes of יהוה, and his intense song of commitment makes this very clear as he expresses that he would have nothing to do with foolishness and worthless things (the ways of beliya’al), and he would have no association with the perverted!
Qorintiyim Aleph/1 Corinthians 5:11 “But now I have written to you not to keep company with anyone called ‘a brother,’ if he is one who whores, or greedy of gain, or an idolater, or a reviler, or a drunkard, or a swindler – not even to eat with such a one.”
Let me ask you at this point, “What company do you keep?”
Qorintiyim Aleph/1 Corinthians 15:33 “Do not be led astray, “Evil company corrupts good habits.”
You may ask at this point, in regards to Dawiḏ making it clear how set-apart he would be, “Why all the separation?”.
The answer is simple – יהוה clearly says, “Come out and be separate”
Qorintiyim Bět/2 Corinthians 6:17 “Therefore, “Come out from among them and be separate, says יהוה, and do not touch what is unclean, and I shall receive you.”
Mishlĕ/Proverbs 22:24-25 “Make no friendship with one given to wrath, and do not go with a man of rage, 25 lest you learn his ways, and find yourself ensnared.”
Dawiḏ continues to give some very clear statements in this song of commitment and states in verse 5 that he cuts off those who secretly slander his neighbour. In other words he is saying that he would not get involved in any form of backbiting or slander, and he would not be a whisperer!
Mishlĕ/proverbs 16:28 “A perverse man sends forth strife, and a whisperer separates intimate friends.”
He also states that he would not tolerate pride and haughtiness! In other words, he would not put up with all of this! He would not put up with hypocrisy! I hope that by now you can see that Dawiḏ is serious in this very vocal song of commitment, against hypocrisy, pride and sin! And so should we – we too should not tolerate it at all!!! To be steadfastly committed to singing and practicing יהוה’s Word you must hate sin and pride, and have no fellowship with that which is wicked and evil!
Eph’siyim/Ephesians 5:11 “And have no fellowship with the fruitless works of darkness, but rather reprove them.”
Dawiḏ makes a clear distinction here in this song, and that is a clear distinction between who he would not tolerate and who he would associate with! He says that his eyes are on the trustworthy, and the Hebrew word for ‘trustworthy’ is the root word אָמַן aman – Strong’s H539 which means, ‘confirm, support, be established, be faithful,, stand firm, trust, be certain, believe’. In other words, Dawiḏ’s focus and attention would be on the faithful ones who also strive for perfection by walking in the perfect way! His eyes would not be on the proud and haughty, who have no care for the Word of Truth and do not care about their compromised lifestyles. Having said that, let me ask you this, “Who are you focused on?”, or rather, “who or what do you give your attention and focus to?”. Do you often find your eyes set and focused upon the world’s ‘rich and famous’, and in the giving of your attention to them, desire to be like them? Or do you set your eyes on the faithful remnant?
Dawiḏ set his eyes on the trustworthy and faithful to dwell with him, and the Hebrew word for ‘dwell’ is יָשַׁב yashaḇ – Strong’s H3427 meaning, ‘sit, dwell, remain, abide, inhabit, sitting still’ and a modern word derived from this word which is translated as school is ‘yeshiva’. And ‘sitting’ in the Hebraic min-set is an idiom for learning; and it is at the Master’s Feet that we come and sit and drink of His Pure and Clear Living Water and get great clarity and insight and strength to sojourn with joy! The idea of sitting in the Hebrew mind-set here is to learn, and not to simply sit and vegetate but rather sit and pay attention to the instructions of their teacher.
Who are you spending your time with and from whom do your learn and get sound advice and insight from? Who do you go to for sound advice and insight into the matters of Elohim? Who are you sitting and learning with? Dawiḏ says that he does so with the trustworthy, not the worldly!
He continues and says that the one who walks in a perfect way serves him! The word for ‘serves’ is שָׁרַת sharath – Strong’s H8334 which means, ‘to minister, serve, attend’, and is the same word used in Shemoth/Exodus 28:35 when speaking about the garments and the pomegranates and bells that would be upon the hem of the robe, all around, that Aharon, the High Priest should ‘attend’ in when going in or coming out of the Most Set-Apart Place.
יהושע said Himself that He came to serve and not to be served and so should it be with us as we are clothed in His priestly garments of His Word! This Verse 6 is a sobering reminder to us that we who desire to dwell in יהוה’s presence and serve Him, must walk blamelessly before Him! This word can also be understood figuratively as having the meaning of ‘contribute’! Who contributes to your life, or rather who do you allow to contribute to your life and way of thinking? Dawiḏ says, only the ones who walk in the prefect and blameless way! People influence! Who influences you? Who do you let influence you? Dawiḏ furthers stresses that the one who practices deceit or speaks lies would not dwell in his house! Once again he is setting a clear standard in regards to the company that he keeps! The Hebrew word for ‘deceit’ is רְמִיָּה remiyyah – Strong’s H7423 which means, ‘deceit, treachery, slothful, slack, idle’, which comes from the root verb רָמָה ramah – Strong’s H7411 which means, ‘to beguile, betray, deal treacherously with’.
Practising deceit and speaking lies and falsehood will keep you out of the House of Elohim!!!
Qolasim/Colossians 3:9 “Do not lie to each other, since you have put off the old man with his practices”
The Hebrew word for ‘lies’ is שֶׁקֶר sheqer – Strong’s H8267 which means, ‘deception, disappointment, falsehood, lies’, and comes from the root verb שָׁקַר shaqar – Strong’s H8266 which means, ‘to do or deal falsely, lie’.
Liars perish and shall not stand in the presence of the king! The devil is a liar and has been from the beginning, and he too will perish!
Mishlĕ/Proverbs 19:9 “A false witness does not go unpunished, and he who breathes out lies perishes.”
The warning given in Scripture is very clear – Beware of speaking falsehood and making people feel at ease in their sin, under a misrepresented grace message!
What Dawiḏ is expressing here in this song of commitment is a clear separation from that which יהוה hates, as we see from the words of Dawiḏ’s son that teaches us clearly in:
Mishlĕ/Proverbs 6:16-19 “These six matters יהוה hates, and seven are an abomination to Him: 17 a proud look, a lying tongue, and hands shedding innocent blood, 18 a heart devising wicked schemes, feet quick to run to evil, 19 a false witness breathing out lies, and one who causes strife among brothers.”
Verse 8 ends with a clear statement of how Dawiḏ cuts off all workers of wickedness, which reminds us of the truth of how the wicked with be cut off from the Master’s presence when He returns! What we are able to see from this short, yet very powerful, ‘melody of the beloved’ is that he starts with singing that increases with intensity and then he ends with a clear decision! He recognised and praised יהוה’s loving-commitment and right-ruling, which go hand in hand, and he puts this into obedient action. He put his song into practice! How about you?
Are you rendering true service unto our Master, Elohim and King, where your song and actions line up or are you at times rendering a scripted lip service?
If we, like Dawiḏ, want to truly raise a banner of praise to our King and sing of His loving-commitment and right-ruling, then we too must be loving-committed to walking in His right-rulings and be completely committed to total set-apartness and have nothing to do with the fruitless works of darkness, putting away all that defiles!
I hope that by us going briefly through this melody of the beloved, you too will be stirred to let your singing unto our Master increase with intensity and echo the commitment of Dawiḏ by putting into action the clear song of commitment!
SINGING AND LIVING THE SONG OF COMMITMENT
This is what the beloved do – are you?
יהוה bless you and guard you; יהוה make His face shine upon you and show you favour; יהוה lift up His face to you and give you Shalom!